The life of Jesus up to the age of 12 1 study
The ministry of John the Baptist 1 study
The beginning of the ministry in Galilee 1 study
From the second to the third Passover festival 4 studies
From the 3rd Passover to the start of the final week 6 studies
- 8The multiplication of the loaves for the 5,000 people
- 9The Messiah Jesus and Peter walk on the water
- 10Departure by boat for the city of Magdala
- 11The Messiah Jesus blesses little children
- 12The rich young man
The last day up to the crucifixion 11 studies
- 14Preparation of the Passover
- 15Judas Iscariot, the traitor, is identified
- 16Peter’s denial foretold
- 17Stop at Gethsemane
- 18The band led by Judas Iscariot arrives
Reliability of the Scriptures and other doctrinal topics 1 study
The resurrection and the various appearances 1 study
Exorcisms 1 study
Healings 3 studies
Contradictions 40 studies
- 31Introduction
- 32Who is Shealtiel's father?
- 33Peter’s discovery?
- 34Jesus’ meeting with Peter?
- 35The cursed fig tree?
Historical notes 1 study
The life of Jesus up to the age of 12
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PER027
The return to Nazareth
The article analyses Jesus' return to Nazareth, contrasting Matthew's and Luke's accounts and their distinct aims. Matthew, addressing Jews, mentions the stay in Egypt to highlight a prophecy, whereas Luke omits it, aiming instead at a non-Jewish audience.
Hosea 11.1 (King James Version) :When Israel was a child, then I loved him, and called my son out of Egypt.Notetake off: Heb. lift upKing James Version (1769), domaine public — texte : eBible.org
The ministry of John the Baptist
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PER031
The temptation of Jesus the Messiah
This article examines Jesus’ temptation in the wilderness, drawing on the Gospels of Matthew, Mark and Luke. Jesus faces three symbolic trials, highlighting his struggle against temptations similar to Eve’s. After this period of fasting, he returns to Galilee, marking a crucial stage in his ministry.
1 John 2.16 (King James Version) :For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.King James Version (1769), domaine public — texte : eBible.org
The beginning of the ministry in Galilee
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PER058
Healing of the apostle Peter’s mother-in-law
This article examines Jesus' healing of Peter's mother-in-law in the town of Capernaum in Galilee. This miracle, reported in three Gospels, sheds light on Simon Peter's family and social setting, illustrating Jesus' power over illness and his consistency with Jewish religious practices.
Matthew 8.14-15 (King James Version) :And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.And he touched her hand, and the fever left her: and she arose, and ministered unto them.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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PER081
The mission of the 12 Apostles
The article analyses the mission of the twelve apostles according to Matthew, Mark and Luke, highlighting the Jews' priority in the plan of salvation and the instructions Jesus gives for proclaiming God's kingdom.
Matthew 10.5-15 (King James Version) :These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:But go rather to the lost sheep of the house of Israel.And as ye go, preach, saying, The kingdom of heaven is at hand.Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.Provide neither gold, nor silver, nor brass in your purses,Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.And when ye come into an house, salute it.And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.King James Version (1769), domaine public — texte : eBible.org -
PER109
The healing of a leper after the Sermon on the Mount
This article explores Jesus’ healing of a leper after the Sermon on the Mount, discussing the differing accounts in the Gospels of Matthew, Mark, and Luke. The healing is described as a challenge to the strict laws on purification, and the importance of observing the Law of Moses is emphasized. The article considers the continuity between different Gospel accounts.
Luke 5.12-14 (King James Version) :And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.King James Version (1769), domaine public — texte : eBible.org -
PER110
The healing of the Roman officer’s servant
The article explores Jesus’ healing of a Roman officer’s servant in Capernaum, a demonstration of extraordinary faith and of Jesus’ authority over all peoples.
John 4.46-54 (King James Version) :So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.When he heard that Jesus was come out of Judæa into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.The nobleman saith unto him, Sir, come down ere my child die.Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.And as he was now going down, his servants met him, and told him, saying, Thy son liveth.Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.This is again the second miracle that Jesus did, when he was come out of Judæa into Galilee.King James Version (1769), domaine public — texte : eBible.org -
PER122
Blasphemy against the Holy Spirit
This article explores blasphemy against the Holy Spirit, an unforgivable offense discussed in the Gospels. Attributing the works of the Holy Spirit to an unclean spirit crosses a boundary beyond forgiveness. The crucial role of the Holy Spirit in forgiveness and conversion is emphasized. The article broadens the discussion to consider the possibility of such a sin in the contemporary context.
John 16.13 (King James Version) :Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER169
The multiplication of the loaves for the 5,000 people
The multiplication of the loaves for 5,000 men is a miracle attested by all four evangelists, set near Bethsaida in April AD 32. With only five loaves and two fish, Jesus feeds an immense crowd, illustrating his divine power and his shepherd's compassion, and foreshadowing the Eucharist. The twelve baskets left over symbolize the abundance of the Kingdom of God.
John 6.1-14 (King James Version) :After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.And a great multitude followed him, because they saw his miracles which he did on them that were diseased.And Jesus went up into a mountain, and there he sat with his disciples.And the passover, a feast of the Jews, was nigh.When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?And this he said to prove him: for he himself knew what he would do.Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.One of his disciples, Andrew, Simon Peter’s brother, saith unto him,There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.King James Version (1769), domaine public — texte : eBible.org -
PER171
The Messiah Jesus and Peter walk on the water
Pericope 171 analyzes the miracle of Jesus walking on the waters of Lake Gennesaret (April AD 32), including the episode of Peter. A rigorous comparison of the accounts in Matthew 14.22-32, Mark 6.45-52 and John 6.16-21 brings out points of agreement and difference, revealing the divine power of the Messiah and the tension between faith and doubt among the disciples.
John 6.16-21 (King James Version) :And when even was now come, his disciples went down unto the sea,And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.And the sea arose by reason of a great wind that blew.So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.But he saith unto them, It is I; be not afraid.Then they willingly received him into the ship: and immediately the ship was at the land whither they went.King James Version (1769), domaine public — texte : eBible.org -
PER183
Departure by boat for the city of Magdala
The article discusses Jesus’ departure by boat for Magdala after the multiplication of the loaves, exploring the differences between the accounts of Matthew and Mark and stressing the importance of historical study for understanding these differences.
Mark 8.10 (King James Version) :And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.King James Version (1769), domaine public — texte : eBible.org -
PER263
The Messiah Jesus blesses little children
The article examines how Jesus blesses the children, at Bethany, after the Feast of Dedication. This event is described in the synoptic gospels, illustrating the importance of children in the Kingdom of God despite the disciples’ reluctance.
John 10.22-23 (King James Version) :And it was at Jerusalem the feast of the dedication, and it was winter.And Jesus walked in the temple in Solomon’s porch.King James Version (1769), domaine public — texte : eBible.org -
PER264
The rich young man
This article examines the encounter of the rich young man with Jesus, a pericope from the Gospels of Matthew, Mark and Luke. It highlights Jesus’ teaching on material detachment and faith, while placing the event in a historical context between Hanukkah and Passover.
John 11.1-54 (King James Version) :Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.Now Jesus loved Martha, and her sister, and Lazarus.When he had heard therefore that he was sick, he abode two days still in the same place where he was.Then after that saith he to his disciples, Let us go into Judæa again.His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.But if a man walk in the night, he stumbleth, because there is no light in him.These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.Then said his disciples, Lord, if he sleep, he shall do well.Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.Then said Jesus unto them plainly, Lazarus is dead.And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.Then when Jesus came, he found that he had lain in the grave four days already.Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:And many of the Jews came to Martha and Mary, to comfort them concerning their brother.Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.Jesus saith unto her, Thy brother shall rise again.Martha saith unto him, I know that he shall rise again in the resurrection at the last day.Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:And whosoever liveth and believeth in me shall never die. Believest thou this?She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.As soon as she heard that, she arose quickly, and came unto him.Now Jesus was not yet come into the town, but was in that place where Martha met him.The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,And said, Where have ye laid him? They said unto him, Lord, come and see.Jesus wept.Then said the Jews, Behold how he loved him!And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.But some of them went their ways to the Pharisees, and told them what things Jesus had done.Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.Then from that day forth they took counsel together for to put him to death.Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.King James Version (1769), domaine public — texte : eBible.org -
PER265
Salvation and wealth
This article explores Jesus’ teachings on wealth and salvation, drawing on biblical events between Hanukkah and Passover. Accounts of healings and callings, such as the story of Bartimaeus and Zacchaeus, shed light on Jesus’ mission in Jericho, marked by the resurrection of Lazarus and its profound implications.
John 11.1-54 (King James Version) :Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.Now Jesus loved Martha, and her sister, and Lazarus.When he had heard therefore that he was sick, he abode two days still in the same place where he was.Then after that saith he to his disciples, Let us go into Judæa again.His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.But if a man walk in the night, he stumbleth, because there is no light in him.These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.Then said his disciples, Lord, if he sleep, he shall do well.Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.Then said Jesus unto them plainly, Lazarus is dead.And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.Then when Jesus came, he found that he had lain in the grave four days already.Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:And many of the Jews came to Martha and Mary, to comfort them concerning their brother.Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.Jesus saith unto her, Thy brother shall rise again.Martha saith unto him, I know that he shall rise again in the resurrection at the last day.Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:And whosoever liveth and believeth in me shall never die. Believest thou this?She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.As soon as she heard that, she arose quickly, and came unto him.Now Jesus was not yet come into the town, but was in that place where Martha met him.The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,And said, Where have ye laid him? They said unto him, Lord, come and see.Jesus wept.Then said the Jews, Behold how he loved him!And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.But some of them went their ways to the Pharisees, and told them what things Jesus had done.Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.Then from that day forth they took counsel together for to put him to death.Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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PER309
Preparation of the Passover
This article focuses on Jesus and his disciples preparing the Passover. It explores the biblical accounts of this moment, the merging of the Passover and Unleavened Bread festivities, and the practical adaptations of traditional practices in the face of the influx of worshippers in Jerusalem.
Exodus 13.3-10 (King James Version) :And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten.Notebondage: Heb. servantsThis day came ye out in the month Abib.And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.And thou shalt shew thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt.And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD’s law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.Thou shalt therefore keep this ordinance in his season from year to year.King James Version (1769), domaine public — texte : eBible.org -
PER311
Judas Iscariot, the traitor, is identified
This article explores the betrayal of Judas Iscariot at the last Passover meal with Jesus. By analyzing the Gospel accounts, it highlights the disciples’ reactions and the theological implications of this crucial event in Jerusalem.
Luke 22.21-23 (King James Version) :But, behold, the hand of him that betrayeth me is with me on the table.And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!And they began to enquire among themselves, which of them it was that should do this thing.King James Version (1769), domaine public — texte : eBible.org -
PER316
Peter’s denial foretold
The article explores Jesus’ prediction of Peter’s denial, highlighting the differences between the Gospel accounts and Jesus’ compassion for Peter’s human weakness.
Luke 22.31-34 (King James Version) :And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.King James Version (1769), domaine public — texte : eBible.org -
PER328
Stop at Gethsemane
The article ‘PER328 - Stop at Gethsemane’ explores the meaning of the Gethsemane episode in the Gospels. It highlights Jesus’ suffering and prayer before his arrest and interprets this moment as a lesson on prayer and submission to the divine will.
John 18.1 (King James Version) :When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.King James Version (1769), domaine public — texte : eBible.org -
PER330
The band led by Judas Iscariot arrives
This article deals with the arrest of Jesus by Judas Iscariot in the garden of Gethsemane, as described in the Gospels. It analyzes the context and implications of this key event in the passion of Jesus, exploring the accounts of Matthew, Mark, Luke and John.
Mark 14.43-52 (King James Version) :And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.And they laid their hands on him, and took him.And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.And they all forsook him, and fled.And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him:And he left the linen cloth, and fled from them naked.King James Version (1769), domaine public — texte : eBible.org -
PER331
The arrest
This article deals with the arrest of Jesus in the garden of Gethsemane as related in the Gospels. It highlights Judas's betrayal and the soldiers' reaction to Jesus' declaration, revealing his mastery of the situation.
Mark 14.43-46 (King James Version) :And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.And they laid their hands on him, and took him.King James Version (1769), domaine public — texte : eBible.org -
PER333
The words of Jesus the Messiah to the crowd at the arrest
This article examines the arrest of Jesus in the garden of Gethsemane, highlighting his serenity and his willingness to fulfill the divine plan. Through his words, he exposes the contradictions of the religious authorities and underscores his mastery of the situation, revealing his redemptive mission out of love for humanity.
Matthew 26.55 (King James Version) :In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.King James Version (1769), domaine public — texte : eBible.org -
PER336
The transfer to the incumbent High Priest, Caiaphas
The article analyzes the transfer of Jesus to Caiaphas, highlighting the planning of the Jewish authorities to secure a swift condemnation, with a semblance of legality. Several appendices shed light on the historical context, and the Gospels describe the events in detail.
Mark 14.53 (King James Version) :And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes.King James Version (1769), domaine public — texte : eBible.org -
PER340
The Denial of the Apostle Peter, Accompanied by the Apostle John
This article describes the denial of the Apostle Peter as recounted in the Gospels, when he denies his Master Jesus three times. The article highlights the precise circumstances of this event and explores the role of the apostle John. By setting the different versions of the Gospels side by side, this tragic moment is analyzed in depth within the historical and religious context of the time.
Luke 22.56-62 (King James Version) :But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.And he denied him, saying, Woman, I know him not.And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilæan.And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.And Peter went out, and wept bitterly.King James Version (1769), domaine public — texte : eBible.org -
PER352
The Crucifixion
Pericope PER352 analyzes the crucifixion of Jesus on Mount Golgotha through the four Gospels. It places the event around 9 a.m. on a Friday morning, examines the fulfillment of prophecies (Isaiah 53,12; Psalm 22,19), the technical details of the crucifixion, the royal inscription and the mockery of the witnesses. A rigorous synoptic reading that links history, chronology and theology.
John 19.17 (King James Version) :And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:King James Version (1769), domaine public — texte : eBible.org -
PER357
The Death of the Messiah Jesus
Pericope PER357 analyzes the death of Jesus on the cross at Golgotha, on Friday, April 1, AD 33, around 3 p.m., drawing on the four Gospel accounts. Matthew and Mark are very close; Luke reports the last words of Jesus and the reaction of the centurion; John, a direct witness, gives details of the events after his death and their prophetic fulfillment. The article includes a precise chronology of the three days and three nights according to the Jewish calendar.
Matthew 27.45-50 (King James Version) :Now from the sixth hour there was darkness over all the land unto the ninth hour.And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?Some of them that stood there, when they heard that, said, This man calleth for Elias.And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.The rest said, Let be, let us see whether Elias will come to save him.Jesus, when he had cried again with a loud voice, yielded up the ghost.King James Version (1769), domaine public — texte : eBible.org
Reliability of the Scriptures and other doctrinal topics
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CHR009
The debate over the date of Jesus’ death
The article analyzes the proposed dates of Jesus’ death, 7 April AD 30 and 1 April AD 33, based on the Gospels, history, and astronomical calculations.
Mark 15.42 (King James Version) :And now when the even was come, because it was the preparation, that is, the day before the sabbath,King James Version (1769), domaine public — texte : eBible.org
The resurrection and the various appearances
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PER366
The Angels’ Message
The pericope PER366 analyzes the message of the angels to the women at the tomb on the Sunday morning of the resurrection. Comparing Matthew, Mark and Luke, it examines the differences in the number of angels, the vocabulary used, and the place of the women as the first witnesses. These variations reflect the evangelists’ editorial freedom and are indicators of the historical authenticity of the resurrection account.
Luke 23.49 (King James Version) :And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.King James Version (1769), domaine public — texte : eBible.org
Exorcisms
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MIR006
Exorcism in Capernaum
The article analyzes the passages in the Gospels of Matthew, Mark, and Luke in which Jesus the Messiah heals and casts out demons after the Sabbath, fulfilling prophecies and revealing his divine identity.
Mark 1.32-34 (King James Version) :And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.And all the city was gathered together at the door.And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.King James Version (1769), domaine public — texte : eBible.org
Healings
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MIR005
Healing of Peter's mother-in-law
This article discusses the miracle of the healing of Peter’s mother-in-law, as recounted in Matthew, Mark, and Luke. It highlights Jesus’ healing power and his compassion for the sick, with the accounts emphasizing different aspects of this event. Jesus immediately heals Peter’s mother-in-law, and she then begins to serve them. The unique perspectives of the Gospels enrich our understanding of this miraculous act.
Mark 1.29-31 (King James Version) :And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her.And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.King James Version (1769), domaine public — texte : eBible.org -
MIR008
Healing of the paralysed man
This article analyzes the miracle of the healing of the paralytic, as recounted in the Gospels of Matthew, Mark, and Luke. Faced with the skepticism of the scribes, Jesus demonstrates his divine authority by healing a paralytic who was lowered from a roof by his friends. This account highlights the faith of those who carried him and Christ’s ability to forgive and heal, eliciting wonder and praise from the crowd.
Matthew 9.1-8 (King James Version) :And he entered into a ship, and passed over, and came into his own city.And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.And, behold, certain of the scribes said within themselves, This man blasphemeth.And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.And he arose, and departed to his house.But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.King James Version (1769), domaine public — texte : eBible.org -
MIR017
Exorcism of the demoniac of Gadara
The Exorcism at Gadara depicts Jesus casting out demons from the Gerasenes, according to Matthew, Mark, and Luke. The demons recognize Jesus as the Son of God and ask to enter a herd of pigs, which then drowns. This act demonstrates Jesus’ authority and redemptive power.
Matthew 8.28-34 (King James Version) :And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?And there was a good way off from them an herd of many swine feeding.So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.King James Version (1769), domaine public — texte : eBible.org
Contradictions
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CTD001
Introduction
The article explores perceived contradictions in the Gospels, arguing that they reflect the depth of biblical revelation rather than errors. Despite apparent divergences, the Gospels are viewed as factual, coherent accounts guaranteed by divine inspiration. Websites presenting contradictions are criticised for their lack of analysis.
Matthew 22.29 (King James Version) :Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.King James Version (1769), domaine public — texte : eBible.org -
CTD004
Who is Shealtiel's father?
This article examines the alleged contradiction in the Gospels concerning Shealtiel's father. It proposes understanding the genealogical discrepancy as a difference in the ways kinship was established in biblical times, rather than as a contradiction.
Numbers 27.1-11 (King James Version) :Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.Notedone…: Heb. diminishedAnd they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying,Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons.Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father.And Moses brought their cause before the LORD.And the LORD spake unto Moses, saying,The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.And if he have no daughter, then ye shall give his inheritance unto his brethren.And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.King James Version (1769), domaine public — texte : eBible.org -
CTD012
Peter’s discovery?
Article CTD012 addresses an alleged contradiction between John 1.41 and Matthew 16.17 concerning Peter's discovery of Jesus' messianic identity. These two passages actually describe two complementary stages: an initial human announcement made by Andrew, followed by an inward divine revelation confirmed by Jesus himself. Peter's faith is a gradual journey, not a single event.
Matthew 16.16 (King James Version) :And Simon Peter answered and said, Thou art the Christ, the Son of the living God.King James Version (1769), domaine public — texte : eBible.org -
CTD013
Jesus’ meeting with Peter?
Article CTD013 addresses a classic objection: where did Jesus first meet Peter and Andrew? Matthew places the encounter in Galilee, John on the banks of the Jordan. The article demonstrates that these are two distinct stages: an initial encounter in Judea (John), followed by a definitive call in Galilee (Matthew). The two accounts are complementary, not contradictory, and illustrate the gradual development of the disciples' calling.
John 1.43 (King James Version) :The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.King James Version (1769), domaine public — texte : eBible.org -
CTD021
The cursed fig tree?
This article explores the supposed contradiction between two biblical accounts of the fig tree cursed by Jesus in the Gospels of Matthew and Mark, finding complementary perspectives in them.
Mark 11.20-21 (King James Version) :And in the morning, as they passed by, they saw the fig tree dried up from the roots.And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.King James Version (1769), domaine public — texte : eBible.org -
CTD022
Judas's kiss?
The article discusses narrative differences between the Gospels concerning Judas kissing Jesus. Matthew, Mark, and Luke explicitly recount the event, while John omits it, offering another perspective. This difference is seen as complementary, enriching understanding of Jesus' arrest.
Luke 22.47-48 (King James Version) :And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?King James Version (1769), domaine public — texte : eBible.org -
CTD023
Peter's denial?
This article examines the apparent contradiction in the Gospels concerning Peter's denial. It concludes that, although John and Mark present variations, they agree on the fulfilment of Jesus' prediction. The accounts are complementary, not contradictory.
Luke 22.61 (King James Version) :And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.King James Version (1769), domaine public — texte : eBible.org -
CTD026
The parables?
This article discusses Jesus' parables, clarifying the absence of contradiction between their public and private interpretations. Parables are a teaching tool, not secret teachings.
Mark 4.34 (King James Version) :But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.King James Version (1769), domaine public — texte : eBible.org -
CTD027
The hour of the crucifixion?
The article clarifies an apparent contradiction in the Gospels concerning the time of Jesus' crucifixion by explaining that they use different systems of timekeeping. Mark follows Jewish time while John follows Roman time, thus harmonizing the accounts.
Mark 15.25 (King James Version) :And it was the third hour, and they crucified him.King James Version (1769), domaine public — texte : eBible.org -
CTD028
The robbers on the cross?
This article explores how the accounts of Mark and Luke concerning the robbers crucified with Jesus complement each other. Mark describes the initial mockery, while Luke reveals one robber's repentance, highlighting his spiritual development.
Luke 23.32-33 (King James Version) :And there were also two other, malefactors, led with him to be put to death.And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.King James Version (1769), domaine public — texte : eBible.org -
CTD029
When did Jesus ascend to heaven?
This article explores the apparent contradiction between Luke 23.43 and John 20.17 concerning Jesus' ascension. It proposes that the term "today" indicates the certainty of the divine promise rather than an immediate action, highlighting the harmony of the Gospels when examined in their eschatological context.
John 20.17 (King James Version) :Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.King James Version (1769), domaine public — texte : eBible.org -
CTD034
The wording of the titulus?
The article deals with the variations in the Gospels concerning the titulus of Jesus, explaining that they reflect different linguistic versions and are in fact complementary, not contradictory.
Luke 23.38 (King James Version) :And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.King James Version (1769), domaine public — texte : eBible.org -
CTD035
Did Herod want to kill John the Baptist?
The article examines the Gospels of Matthew and Mark on the question of whether Herod Antipas really wanted to kill John the Baptist. Each Gospel presents a different but complementary perspective: Matthew describes Herod's desire to kill him as tempered by fear of the crowd, while Mark emphasizes Herodias's influence and Herod's fascination with John. This analysis portrays a Herod torn between his emotions and external pressures.
Mark 6.21-28 (King James Version) :And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee;And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her.And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.King James Version (1769), domaine public — texte : eBible.org -
CTD037
Matthew's real name?
The article discusses the identity of the disciple Matthew, also called Levi in some Gospels. It explains that this variation in name reflects 1st-century naming practices, when people often had several names depending on their social and religious contexts.
Mark 3.16 (King James Version) :And Simon he surnamed Peter;King James Version (1769), domaine public — texte : eBible.org -
CTD038
The exact day of the last Passover meal?
The article explores apparent differences between the Gospels concerning the chronology of the crucifixion in relation to Passover. Different Jewish calendars explain these differences, leading to the conclusion that the texts are compatible.
John 18.28 (King James Version) :Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.King James Version (1769), domaine public — texte : eBible.org -
CTD039
Did Jesus want to escape the crucifixion?
The article addresses the question of Jesus praying to avoid crucifixion, exploring Gospel passages that show both his desire to escape suffering and his determination to follow God's will.
Matthew 26.39 (King James Version) :And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.King James Version (1769), domaine public — texte : eBible.org -
CTD040
How many times did Jesus withdraw from his disciples to pray?
The article discusses the Gospel accounts of Jesus' prayers at Gethsemane. While Matthew and Mark report Jesus withdrawing three times to pray, Luke mentions only one withdrawal, illustrating a distinctive theological approach without contradicting the other Gospels.
Luke 22.39-46 (King James Version) :And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.And when he was at the place, he said unto them, Pray that ye enter not into temptation.And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed,Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.And there appeared an angel unto him from heaven, strengthening him.And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.King James Version (1769), domaine public — texte : eBible.org -
CTD042
What does the centurion say when Jesus dies?
The article explores the apparent contradiction in the Gospels concerning the centurion's words at Jesus' death. While Luke stresses his innocence, Mark emphasizes the recognition of Jesus as the Son of God. These perspectives reveal the theological diversity of the Gospels, conveying Jesus' innocence and his saving death. The evangelists report words that are significant to their theological purposes.
Matthew 27.51 (King James Version) :And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;King James Version (1769), domaine public — texte : eBible.org -
CTD044
What were Jesus' last words before his death?
This article examines the alleged contradiction between Luke and John concerning Jesus' last words. Luke mentions "Father, I commit my spirit", while John reports "It is finished". The analysis reveals that these statements are complementary, illustrating two dimensions of Jesus' death: the fulfilment of salvation and the entrusting of his spirit to the Father. The differences highlight each evangelist's unique theological perspective.
John 4.34 (King James Version) :Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.King James Version (1769), domaine public — texte : eBible.org -
CTD045
Did the centurion come to Jesus in person?
The article examines a contradiction between Matthew and Luke concerning the encounter between Jesus and the centurion at Capernaum. Matthew describes a direct encounter, while Luke mentions intermediaries. The differences are explained by the principle of representation, the progression of events, and differing editorial styles. These variations do not alter the substance of the accounts.
Luke 7.2-10 (King James Version) :And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:For he loveth our nation, and he hath built us a synagogue.Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.And they that were sent, returning to the house, found the servant whole that had been sick.King James Version (1769), domaine public — texte : eBible.org -
CTD049
When the women visited the tomb
This article examines the Gospel accounts of the women's visit to the tomb and refutes the alleged contradictions between them. It proposes that the evangelists' different descriptions represent different stages in time of the same event rather than conflicting accounts.
Mark 16.2 (King James Version) :And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.King James Version (1769), domaine public — texte : eBible.org -
CTD050
Purpose of the women's visit to the tomb
The article examines the Gospel accounts of the women's visit to Jesus' tomb, exploring their apparently different intentions. While Mark and Luke speak of spices, Matthew mentions visiting the tomb, and John focuses on its emptiness. Although the narratives appear divergent, they complement each other. Jewish burial practices help explain these differences.
John 20.1 (King James Version) :The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.King James Version (1769), domaine public — texte : eBible.org -
CTD051
Was the Stone of the Tomb Already Rolled Away When the Women Arrived?
The Gospel accounts of the stone at Jesus' tomb are examined: Mark, Luke and John find it already rolled away, while Matthew describes an angel moving it. The article demonstrates that these accounts are complementary rather than contradictory.
John 20.1 (King James Version) :The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.King James Version (1769), domaine public — texte : eBible.org -
CTD052
Did the Women Receive an Explanation?
The article analyzes the Gospel accounts of Jesus' resurrection, showing that they are complementary rather than contradictory. Mary Magdalene is thought to have left the tomb before the angelic announcement, explaining her initial ignorance of the resurrection. Placed in context, the texts reveal a coherent chronology.
Mark 16.5-6 (King James Version) :And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.King James Version (1769), domaine public — texte : eBible.org -
CTD053
The first meeting of Mary Magdalene with the risen Jesus
The article examines whether the Gospels of Matthew and John contradict each other about the encounter of Mary Magdalene with the risen Jesus. In reality, they report two distinct episodes that complement each other, thus enriching the understanding of the resurrection.
John 20.14-17 (King James Version) :And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.King James Version (1769), domaine public — texte : eBible.org -
CTD059
This is my Son
This article explores how the divine voice at Jesus' baptism was perceived and whom it addressed, comparing the Gospels of Matthew, Mark, Luke and John. Each author offers a unique view that enriches the event, suggesting complementary perspectives rather than contradictions.
John 1.26-34 (King James Version) :John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.These things were done in Bethabara beyond Jordan, where John was baptizing.The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.And I saw, and bare record that this is the Son of God.King James Version (1769), domaine public — texte : eBible.org -
CTD060
The temptation of Jesus
The article analyses divergences in the biblical accounts of Jesus' temptation, highlighting the differences between the Gospels of Mark, Matthew and Luke. The author invites readers to explore the unique perspectives of each text to gain a better understanding of this central event.
Luke 4.1-13 (King James Version) :And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.If thou therefore wilt worship me, all shall be thine.And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:For it is written, He shall give his angels charge over thee, to keep thee:And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.And when the devil had ended all the temptation, he departed from him for a season.King James Version (1769), domaine public — texte : eBible.org -
CTD061
Peter's mother-in-law
The article analyses the Gospel accounts of the healing of Peter's mother-in-law, highlighting divergences between Matthew, Mark and Luke. It explores the theological implications of the differences and emphasises the richness contributed by each account.
Luke 4.38-39 (King James Version) :And he arose out of the synagogue, and entered into Simon’s house. And Simon’s wife’s mother was taken with a great fever; and they besought him for her.And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them.King James Version (1769), domaine public — texte : eBible.org -
CTD062
A paralysed man carried by four men
The article explores differences between Matthew's and Mark's accounts of Jesus healing the paralytic. Although the accounts vary, the article emphasizes that they are complementary, reflecting the authors' individual perspectives under divine inspiration and offering a rich view of the events.
Mark 2.3-12 (King James Version) :And they come unto him, bringing one sick of the palsy, which was borne of four.And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.But there were certain of the scribes sitting there, and reasoning in their hearts,Why doth this man thus speak blasphemies? who can forgive sins but God only?And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)I say unto thee, Arise, and take up thy bed, and go thy way into thine house.And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.King James Version (1769), domaine public — texte : eBible.org -
CTD063
The Pharisees or the Scribes
This article addresses an apparent biblical contradiction involving the Pharisees and scribes in the Gospels, explaining how these differences reflect the biblical authors' distinct but complementary perspectives on opposition to Jesus.
Luke 11.14-16 (King James Version) :And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.But some of them said, He casteth out devils through Beelzebub the chief of the devils.And others, tempting him, sought of him a sign from heaven.King James Version (1769), domaine public — texte : eBible.org -
CTD066
What does Jesus say to Jairus' daughter?
The article analyses the account of Jesus raising Jairus' daughter, discussed in three Gospels. The accounts of Mark, Matthew and Luke, often considered contradictory, are presented as complementary. By comparing the details of each Gospel, the article shows that there is no contradiction but a diversity of perspectives on this miraculous event.
Mark 5.41-42 (King James Version) :And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.King James Version (1769), domaine public — texte : eBible.org -
CTD067
The staff for the journey
The article explores the apparent contradiction in the Gospels concerning the use of a staff on missionary journeys, comparing the accounts of Matthew, Mark, and Luke and proposing a harmonious interpretation.
Matthew 10.9-10 (King James Version) :Provide neither gold, nor silver, nor brass in your purses,Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.King James Version (1769), domaine public — texte : eBible.org -
CTD068
The sign of Jonah
The article addresses the apparent contradiction concerning 'the sign of Jonah' between Matthew, Mark, Luke and John. It explains the divergences through the Gospels' different audiences and their common aim of emphasising the importance of proclaiming the kingdom of heaven.
Matthew 16.1-4 (King James Version) :The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red.And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.King James Version (1769), domaine public — texte : eBible.org -
CTD069
The leaven of the Pharisees
The article explores the variety of Gospel presentations of Jesus' warning about the "yeast of the Pharisees", examining cultural and theological differences in Matthew, Mark, and Luke.
Luke 12.1 (King James Version) :In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.King James Version (1769), domaine public — texte : eBible.org -
CTD070
The transfiguration
This article analyses the apparent differences between the Gospel accounts of Jesus' transfiguration. It assesses the unique perspectives of Matthew, Mark and Luke, noting John's silence on this event. The variations between the accounts are considered complementary, enriching our understanding of this key episode in Christian theology.
Matthew 17.5-9 (King James Version) :While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.And when the disciples heard it, they fell on their face, and were sore afraid.And Jesus came and touched them, and said, Arise, and be not afraid.And when they had lifted up their eyes, they saw no man, save Jesus only.And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.King James Version (1769), domaine public — texte : eBible.org -
CTD071
The disciples’ lack of understanding
The article explores differences in the disciples' understanding of Jesus' words according to Matthew, Mark, and Luke. It argues that Matthew shows their sadness arising from a partial understanding of his death, while Mark and Luke indicate their lack of understanding of the resurrection. These complementary accounts enrich understanding of this event.
Luke 9.43-45 (King James Version) :And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.King James Version (1769), domaine public — texte : eBible.org -
CTD072
Word of God or word of Moses?
This article examines a discrepancy between Matthew and Mark concerning divorce. It explains that Jesus speaks differently according to his audience: Jews, for whom divine law is intrinsically linked to Moses, and non-Jews, for whom a direct mention of Moses is more understandable. Both Gospels are considered faithful despite their distinct approaches.
Luke 16.18 (King James Version) :Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.King James Version (1769), domaine public — texte : eBible.org -
CTD073
Eternal life
The article "Eternal Life" discusses a young man's question to Jesus about eternal life in the Synoptic Gospels, showing that the accounts contain no significant contradiction but offer mutually enriching perspectives.
Mark 10.17-18 (King James Version) :And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.King James Version (1769), domaine public — texte : eBible.org -
CTD074
Salome’s request
The article analyzes the accounts in Matthew and Mark of Salome and her sons James and John asking for a privileged place in the kingdom of God. The differences are examined to show that they complement one another rather than constitute a contradiction. Each Gospel offers a unique perspective, thus enriching understanding of the event.
Matthew 20.20-21 (King James Version) :Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him.And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.King James Version (1769), domaine public — texte : eBible.org -
CTD075
The two blind men
This article explores the differences between the Gospel accounts of Jesus healing one or two blind men at Jericho. It examines Matthew, Mark and Luke, clarifying that narrative diversity does not imply a contradiction. It emphasises the importance of the authors' individual perspectives.
Mark 10.46-47 (King James Version) :And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging.And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF006
Did Jesus speak Greek?
The article examines the likelihood that Jesus spoke Greek. Although he was born in Nazareth, an isolated town, the Gospels report direct dialogues between Jesus and Pilate and Roman officers with no mention of an interpreter. The author suggests that work as a carpenter in Sepphoris, a Hellenized city, and possible local teaching explain this probable command of Greek.
Matthew 8.5 (King James Version) :And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,King James Version (1769), domaine public — texte : eBible.org
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ANN018
Jesus’ brothers and sisters
The article explores the identity of the brothers and sisters of Jesus, a theological debate influenced by Catholic and Protestant interpretations. By examining the Gospels, it highlights…
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ANN019
Did God Really Say?
This article discusses the reliability of the Gospels and the criticisms they attract, defending their inerrancy under divine guidance. It distinguishes between legitimate criticism and…
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ANN021
The disciples’ callings
The article analyzes the different Gospel accounts of the calling of Jesus' first disciples, showing that these narratives do not contradict one another but…
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ANN022
The choosing of the apostles
This article explores Jesus' choice of the twelve apostles, highlighting the symbolic importance of the number twelve. It details the careful selection of the apostles and the impact…
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ANN026
The hour of the crucifixion
The article explores the differences in timing in the Gospels concerning the crucifixion of Jesus. The Synoptic Gospels and John give different hours, raising debates…
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ANN027
The Last Passover Meal
The article analyzes the chronology of the last Passover according to the Gospels, emphasizing that Jesus was crucified on Friday, April 1, 33, in accordance…
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ANN028
The Jewish Day in the Time of Jesus
This article explores the ancient Jewish time structure, essential for understanding the Gospels. It distinguishes how a day begins at sunset and not…
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ANN040
Mary, the mother of Jesus
This article discusses Mary, mother of Jesus, highlighting her role in the Gospels and the evolution of her veneration throughout Christian history, despite…
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ANN046
Technical Requirements of Publishing in the First Century
This appendix explores the technical constraints of first-century publishing that explain certain omissions in the Gospels. Writing on costly papyrus, the Egyptian monopoly…
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ANN056
The Gospels in Numbers
This article analyses the Gospels through a gradual exploration of the pericopes, discussing the priority and dependence of the accounts. Based on a division…
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ANN060
The city of Sepphoris
L'article dissèque le rôle clé de Sépphoris en Galilée, proche de Nazareth, et sa signification culturelle et historique, bien que non mentionnée dans les…
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ANN064
The “next days” noted by John
The article examines the chronology of events surrounding Jesus' baptism in the Gospel of John, which differs from the synoptic Gospels. It seeks to harmonise these…
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ANN069
Joseph, Jesus' adoptive father
Joseph, Jesus' adoptive father, is described in little detail in the Gospels but plays a crucial role. Often regarded as the father…
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ANN072
The miracles performed by Jesus the Messiah
The article examines Jesus' miracles in the Gospels, their meaning, their reception, and the question of their authenticity. It compares the historical perspective…
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ANN073
The resurrection of the Messiah Jesus
This article examines the resurrection of Jesus and its theological impact, discussing the predictions and reactions of the witnesses, as well as the measures taken by…
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ANN075
The traders driven out of the Temple
The article examines the incident in which Jesus drives the merchants out of the Temple, an event reported differently in the Gospels of Matthew, Mark, Luke, and John. While…
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ANN081
The fulfilment of the prophecies
The article examines how the prophecies of the Old Testament find their fulfillment in the life of Jesus, by identifying 24 points marked by events…
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ANN088
The two anointings of Jesus the Messiah
The article analyses the anointings of Jesus the Messiah in the Gospels, illustrating the contrast in values between Jesus and Simon the Pharisee. It highlights the…
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ANN090
The appearances of the risen Messiah Jesus
The study covers the appearances of the risen Jesus, based on the accounts of the Gospels, notably the encounter with Mary Magdalene. It aims…
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ANN091
The women at the foot of the cross
The article analyzes the presence and role of the women at the crucifixion of Jesus. These women, notably Mary Magdalene, show an…
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ANN107
Harmony of the texts on the resurrection
L'article analyse et harmonise les récits de la résurrection de Jésus dans les Évangiles, se concentrant sur Matthieu. Il explique les variations comme des…
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ANN111
The destination of the disciples after the multiplication of the loaves
L'article explore les récits divergents des Évangiles concernant la destination des disciples après la multiplication des pains, en analysant les perspectives de Matthieu, Marc…
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ANN113
The multiplication of the loaves
Cet article analyse les récits évangéliques de la multiplication des pains, où Jésus nourrit des milliers de personnes avec peu de nourriture. Les différences…
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ANN126
Detailed chronology of the events related to the resurrection
L'article examine de manière approfondie la chronologie des événements autour de la résurrection de Jésus, en harmonisant les récits des évangiles. Il s'appuie sur…